The following lesson is from the fourth week of my course in Hermeneutics in pursuit of my M.A. in Theological Studies at Colorado Christian University.
What is the proper dogmatic relationship between the church and the canon of Holy Scripture? With reference to Webster (2003, 42–67) in particular, respond by addressing what it means for the church to be the “hearing church,” specifically as it relates to the authority of Scripture in the church and the canonization of Scripture.
Webster calls Holy Scripture “an element in the drama of God’s redeeming and communicative self-giving” (1). God’s chief activity as concerning the church is revelation, sanctification, and inspiration. Yet, we must remember to consider God’s triune nature. Who reveals? Is it the Father? Who sanctifies? Is it Jesus Christ? Who inspires? Is it the Holy Spirit?
Theological study can be complicated in any given religion, but Christian theology challenges us to grasp and interact with the Godhead. This can be a confusing proposition. In fact, I do not believe this would be possible without the framework of systematic theology, a universal set of doctrines, the community of believers, and the tools of hermeneutics and exegesis.
A “speaking God” requires a “hearing church.” The church is God’s intended audience and active participant. When considering the community of believers and the Bible, the concept of a “hearing church” becomes clearer. One step further, and we also see the church as “spiritually visible” and “apostolic.” It has been said unless we believe we will not understand. And we cannot hear without our hearts being cleansed (2). These various elements of Christian theology are clues to God’s heart and intensions, but also to His immanence.
Scripture has innate authority in the church. The “creature” of the divine Word is the church body. A link is established between the Doctrine of God’s Word and the Doctrine of Ecclesiology. These two precedents are critical for establishing the authority of God’s Word. They are necessary for the church’s action of canonization. With the church as creature, and Holy Scripture as God’s special revelation, “creature” and “hearing church” are synonymous. Webster tells us Christian theology is properly undertaken by the speaking and hearing church. Fowl identifies the vital element of Scripture, and how it fits God’s nature and place. He is quick to state, “…how and what Christians think about Scripture will influence the ways in which Christians might interpret Scripture theologically” (3).
Revisiting Webster’s idea, revelation is God’s divine presence. Scripture—God’s special revelation—contains God’s theology, which has but one preoccupation: God and everything else in His created universe. Everything that exists is His and nothing exists that is not His. Webster says, “…gospel is not just the ‘theme’ or ‘matter’ of theology as if the gospel were one more topic” (4). Gospel brings theology into existence. Faith before knowledge. Kapic believes “…true theology is inevitably lived theology” (5).
Theology is what Webster calls an irreducibly positive science. He adds, “It is reason directed to an object in a place… the church is assembled by the Word and for the Word” (6). There simply is no theology—at least a dynamic or living theology—without the hearing church.
- (1) John Webster, Holy Scripture (New York: Cambridge University Press, 2003), 42.
- (2) Kelly M. Kapic, A Little Book for New Theologians (Downers Grove: InterVarsity Press, 2012), 53.
- (3) Stephen E. Fowl, Theological Interpretation of Scripture (Eugene: Cascade Books, 2009), 1.
- (4) Webster, Ibid., 123.
- (5) Kapic, Ibid., 42
- (6) Ibid., 124.